Mykhailo Boichenko

B a c k g r o u n d. It has been found that cultural trauma not only causes long-term damage to society, but also creates the basis for the emergence of psychological trauma in the descendants of victims of this trauma. It is also noted that the traumatic experience of war also forms new cultural traumas. The state of war vividly illustrates this mutual influence, which necessitates the need for in-depth research into the causal links between cultural trauma and post-traumatic stress disorder (PTSD). M e t h o d s. Based on a transdisciplinary approach, this article uses axiology (for an adequate understanding of the victim's situation), the concept of multiple determination (for a variety of assessment of traumatic effects), and philosophy as a meta-theory for special studies of PTSD. The purpose of this article is to identify possible ways of researching and treating PTSD associated with acquired cultural trauma. R e s u l t s. The relationship between cultural trauma and PTSD is examined: as a social phenomenon, cultural trauma can cause PTSD in many members of a certain society, but multiple cases of PTSD that become a separate social phenomenon can also cause a new cultural trauma. It is found that social institutions are designed to both prevent cultural trauma and help overcome it. It is noted that social institutions, as tools of social systems, treat individuals as replaceable material, and therefore may be an insufficient means of overcoming cultural trauma and PTSD. The multiplicity of causes and influences that both cultural trauma and PTSD have is analyzed. The presence of both linear and cross-determination influences was determined: in a normal situation, linear ones prevail, but for overcoming cultural trauma and treating PTSD, it is cross-determination that plays an important role, certain types of which can be strengthened by people and social institutions. C o n c l u s i o n s. It was found that the joint efforts of victims of cultural trauma, as well as their social environment and specialists (psychologists, psychotherapists and social workers) can contribute to the treatment of PTSD carriers, and in the future – also to overcoming the cultural trauma itself.

The article analyzes the difference between the values and concepts – both for their content and for its depending of social media of the concepts and values. It is alleged that values based on social experience and can not be alienated from the life world of communicative associations as their social base. Therefore, the values can not be universal, as opposed to concepts that appeal to the laws of thought common to all people. Theoretical approach to values within a pair of categories “universal/particular” seems problematic, though marks important points to real values conflict coordination of various social communities. Conflict raises with the question when we are trying to generalize values: what values are more reliable – the values of the original communities or values of the communication between these communities – through their representatives. In agreeing values of primary communities the experience of interaction between these communities begins quietly – but increasingly – substitute for personal experience of each of these communities. Values of interaction between communities thus forming a new community different from those that this interaction had to agree – this community is secondary to the first one, but may eventually acquire its own existence and its own reasons for the formation of values. This values at their counterfactual rethinking, especially raises legitimation, lose much of its original rational content and symbol meaning, conceived by their creators, and a significant part of the initial motivational force. Perhaps their partial replacement with new, formalized (schematic, algorithmic etc.) meanings and new values – weaker in motivation, but more understandable and acceptable to the wider public, especially of prepared for legitimacy. You could even say that a significant part of motivational force of these generalized values derive already from the mechanisms of legitimacy. However, if the connection to the primary communities values weakens, it does not mean that it is unnecessary or even harmful – on the contrary, once this relationship weakened over, legitimation degenerates into a formal legalization, generalized values fail to fulfill legitimation function and lost grounds for universalization and for construction of the effective norms. The cause of the subordination of understanding the values to understanding the concepts in modern philosophy is largely the philosophy of Georg Hegel. For him, values are completely subordinate to conceptual thinking, dissolve it as a part of a whole. At the same time, Hegel indicates the inalienability of certain values of people – including people never even wishing it – can not lose their dignity as a creatures who can think. Values in the end can not be reduced to the value of things, though they are their source – the value of the person do not identical to the value of things, first ones are higher, spiritual, non-market. It seems appropriate therefore to take next, the terms “value of things” and “value of the person” as non-identical. In the narrow sense of spiritual values “value of the person” oppose to the value of material things, in the broad sense of the value as it they cover everything that is valuable, including the worth of something. The concept of the ethos conveys of non-reducability of the life world of the communicative associations to conceptual and semantic grounds for understanding. This ethos can be transmitted only by totality and hierarchy of values specific communicative associations and can never gain universal conceptual spread, but the ethos of several of these communities could provide a basis for the formation of a generalized ethos of their mutual understanding – narrower in number of values, but greater in number and volume of meanings and symbols. Keywords : ethos, social values, concepts, community communication, generalization, universalization.

B a c k g r o u n d. Immanuel Kant's research interest in the conceptual solution of practical social problems in the last period of the development of his philosophical searches is revealed. Attention is focused on Kant's work "Perpetual Peace", which is characterized as not only the most widespread, but also key for the transcendental understanding of both the foundations of cognition of social existence and the basic principles of its creation. M e t h o d s. As the main method of studying the legitimation of perpetual peace, as conceptualized by Immanuel Kant, rational reconstruction, as it was substantiated by Richard Rorty, is chosen. It is proposed to distinguish three main strategies of such reconstruction: first, the legitimation of perpetual peace, based on the special practical needs of several social systems (law, politics, morality); second, the legitimation by perpetual peace as a general regulatory approach to individual ways of resolving social conflicts and other social problems; third, the transcendental understanding of perpetual peace as the constitution of the very foundations of social existence. The purpose of this article is to clarify the practical significance of the transcendental approach in studying the problem of building constructive social relations on the basis of the rational reconstruction of the concept of "perpetual peace" in Immanuel Kant. R e s u l t s. Three strategies of rational reconstruction of perpetual peace as a method of legitimation for the assessment and solution of modern social problems have been applied – primarily in the moral, legal and political spheres. The inadmissibility of various forms of theoretical concessions to the requirements of achieving perpetual peace and the need for constant adjustments to the practical activities of citizens for a more consistent implementation of the values of perpetual peace have been revealed. C o n c l u s i o n s. It has been found that achieving social order based on the recognition of the values of perpetual peace requires the mutual legitimation of the government and civil society, which results in the possibility of achieving a long-term and strong social contract, a certain good "concordance" between the government and civil society.

The article is dedicated to the philosophical analysis of the term “bullshit”, which was systematically conceptualized by the American philosopher Harry G. Frankfurt for a better understanding of the nature of truth, but at the same time increasingly as a self-sufficient term of epistemology. The authors of this article offer a creative translation of the term “bullshit” from English into Ukrainian as “fool”. Such a translation is not literal, but better conveys the epistemological meaning of the corresponding English term. Bohdan Shumsky carried out a systematic reconstruction of the concept of “bullshit” in Harry G. Frankfurt – reproducing the main outline of the philosophical searches of this American philosopher, as well as indicating the main directions in which the concept of “bullshit” is developed in English-speaking philosophy and to which practical areas it is applied. Mykhailo Boichenko introduces this analysis into a broader philosophical and cultural context, and also shows the significance of the concept of “fool” for the educational space of modern society – both as an object for research and conscious avoidance, and as a specific tool that deserves to be used in special cases. Some patterns of attitude towards stupidity, foolishness and foolishness in the history of philosophy and in Christian culture are traced. In addition, Mykhailo Boichenko is the first to offer a Ukrainian translation of the English “bullshiter” (“дурнограй”). The authors of the article show the ambivalence of sincerity, which is inherent in a fool, and substantiate the advantages of an ironic and instrumental attitude towards a fool, while maintaining the basic assessment of a fool as a predominantly negative assessment of a fool from an epistemological and axiological point of view. It has been demonstrated – both conceptually and through various examples – that nonsense helps to highlight and emphasize truth, goodness and justice – both by opposing them and by helping to choose the best path to them.

Дві Світові війни минулого століття поставили під сумнів беззастережну раніше віру у силу розуму людства і викликали нищівну критику європейського проєкту Просвітництва, який розглядали як основне джерело такої віри в розум, науку і здатність людини до відповідальних і розумних рішень і вчинків. Критика віри в розум була частково справедливою, особливо у тій частині, де вона була спрямована проти невиправданого сцієнтизму і схильності до нерідко пов’язаних з ним елітаризму і репресивної інструментальної раціональності. Утім, сама по собі критика розуму є чимось протиприродним, коли йдеться про Homo sapiens. У статті аргументовано потребу у ревізії уявлень про людський розум та його основні завдання – зокрема, висунуто гіпотезу про необхідність зміни епістемологічного підходу до розуму на онтологічний, а інструментального погляду на розум – на моральне розуміння призначення розуму. Виявлено спроби переосмислити метафору Просвітництва у новій онтології світла – зокрема, у працях Мартина Гайдеґера та Карла Ясперса. Аргументовано, що кризу нормативності, яка широко розгорнулася у ХХ ст. не лише у науці, а й у сфері моралі та культури загалом, неможливо подолати відмовою від нормативності або визнанням слабкої релятивістської версії нормативності. Доведено тезу, що, якщо криза класичного Просвітництва є результатом втрати суспільної нормативності, тоді в основі Нового Просвітництва слід покладати нову нормативність, і передусім – нову доброчесність розуму як моральну його доброчесність. Обґрунтовано, що новий спільносвіт має стати не спільносвітом виживання і страху, але відповідальним спільносвітом доброчесного розуму. У межах трансцендентально і інтерсуб’єктивно визначених нормативів, властивих людству і напрацьованих людством у його конкретній історії, яка вже фактично відбулася, представники відповідального спільносвіту можуть створювати нові форми нормативності – на основі множинних суспільних практик втілення доброчесного розуму.

On May 19, 2020, it took place online a meeting of the participants of the working group formed by the Ministry of Education and Science of Ukraine to develop a state standard of philosophical education for three higher education levels – bachelor's, master's and PhD programs. The meeting was attended by most of the members of the working group, who had the opportunity to do so. The topic for discussion was the still unrealized potential of philosophical education, which is available in Ukrainian universities, in particular – the causes and consequences of the current crisis in higher education in Ukraine in general, and in philosophical education in particular. There were revealed the strengths and weaknesses of the current system of teaching philosophy in the Ukrainian higher school, its indisputable achievements and not yet realized opportunities, and accordingly – the prospects for the development of philosophical education in Ukraine. The following issues were discussed: lacks in philosophical education in Ukraine today, changes in the content and format of this education, experience of rapid development of public philosophy in Ukraine useful for improving academic education, benefits of academic philosophical education in Ukraine. During the discussion of these issues, it was emphasized the need to preserve the best academic traditions of Ukrainian universities, as well as their further institutional development and purification from outdated forms in order to update the content of philosophy. It was noted the need for a new definition of the goals of philosophical education – both for philosophy itself and for the education system and society as a whole. Among the tasks of improving the content of philosophical education was mentioned improving the quality of historical-philosophical research and in particular translations of world classics into Ukrainian, and at the same time stressed the need to study modern philosophical problems together with students and graduate students. Special mention was made of the large and still underused resource of involving students in the formation of a curriculum in philosophy, as well as creative resources and useful experience of non-academic teaching of philosophy, which has its weaknesses and strengths. The participants agreed on the need to return to philosophical education an elite status, which should be provided primarily on master's and PhD levels of education, while the new bachelor's standard of philosophical education is designed to provide quality broad humanities education.

The purpose of this article is to define the limits of technocentrism through the analysis of the limiting opportunities of technique and technology from certain value positions. Theoretical basis. The philosophical anthropology of Helmut Plessner was the research methodology. Originality. The institutional use of technology gives it the character of a social phenomenon and turns it into technology. The ability of individuals, which is aimed at achieving a certain goal with the help of certain sustainable techniques, is not yet technology in itself but is only a certain author’s technique. Such subjectively acquired technique can be turned into socially used technology, otherwise, it will be lost. Technology is a technique that has gained recognition and has been mastered by those who did not invent it but used the algorithm proposed by the inventor, a detailed and functionally sound explanation, a method of constructing this technique. But the main thing is that technology is a technique that has received an acceptable justification for society. Conclusions. Technology is not only a means of achieving the goal, it is a way for a human being to transform the world. As such, technology is a component of human himself/herself and changes human – more precisely, a human being changed himself/herself with the help of technologies that he/she creates. However, this creates certain limits of such transformations: technology cannot replace humans in their ability to self-reproduce. Technology is always an element of social communication: the success of communication is interdependent on the success of the technology. Social modernization includes new technologies, but a more important component of social modernization is the new values for which these new technologies are created. Human evolution generates the technocratism at a certain stage. But to the extent that technocracy begins to contradict the values of humans and society, it loses its source of development – human creativity.

Purpose. This article clarifies the significance of the person’s social self-identification as a basis for civilization and institutional explanation of national self-identification in Ukraine. Theoretical basis. The authors found that the analysis of the cultural and anthropological principles of national self-identity reveals two main opposed concepts: the concept of "eastern" cultural and social self-identity of Ukraine, which correlates with the metaphor of the split between "East" and "West", and the concept of "western" projection of the European future of Ukraine, which correlates with the metaphor of the bridge between "East" and "West". These concepts reflect the options for the citizens of Ukraine to make a personal choice of the way in achieving social self-identity. Douglas North’s concept of "open-access order" states and "limited access order" states can be used as a basis for an alternative, pragmatic approach to choice the criteria of national self-identity. Originality. National self-identification is a result of the choice of the person’s self-identification: still the person takes into account the history of the nation, the ethnic diversity of the nation, its cultural and civilizational characteristics. The philosophical-anthropological approach contributes to the demystification of the grounds of social self-identification, revealing the decisive role of the personal choice in shaping the new institutional foundations of national self-identity. Harmonization of the social institutions of Ukraine with the institutions of the European Union and the international community institutions opens wide opportunities for Ukraine’s successful integration into the "open-access order" societies. The clarification of the value and symbolic aspects of national self-identity in Ukraine contributes to the successful functioning of these institutions. Multilingualism is an adequate response to the global challenge of the reconstruction of Ukraine’s national self-identity. The education system is a key area for introducing multilingualism. Conclusions. The development, justification and systematization of cultural and institutional criteria for choosing the best ways to strengthen of national self-identity in Ukraine are a prerequisite for the successful self-identification of Ukrainian citizens in a complex and ever-changing global world.

Мета. У цій статті передбачено провести морфологічне дослідження життя Григорія Сковороди як самоконструювання філософа порівняно з життям таких філософів, як Іммануїл Кант, Фрідріх Ніцше, Мартін Гайдеґґер і Генрі Торо. Теоретичний базис. В основі дослідження лежить застосування монадологічного підходу до історії у сполученні з біографічним методом. Ідеї класичних філософських систем Ґотфріда Ляйбніца та Освальда Шпенглера застосовано з урахуванням їхнього переосмислення українськими філософами Іваном Бойченком та Вадимом Менжуліним. Завдяки цьому життя українського філософа Григорія Сковороди розглянуто як монаду, яка невпинно здійснює власне смислове саморозгортання. Наукова новизна. Наскрізну парадоксальність філософії Григорія Сковороди, яку приписують йому, виходячи з інших філософських систем, повністю знімає перформативна послідовність його життя як філософа, що показують системні порівняння основних характеристик його життя з життям інших видатних філософів, які підпорядкували свої дії своїй філософській концепції. Висновки. Філософія Григорія Сковороди є монадою, тобто таким першофеноменом, який неможливо пояснити з інших феноменів: порівняння з іншими монадами є лише приводом для виявлення власних характеристик досліджуваної монади, які поступово розкриваються як прояв її самобутності й неповторності. Оригінальність філософської концептуалізації життя Сковороди варто здійснювати в поетапному порівнянні зі свідомим життям інших філософів, і таке порівняння потребує продовження, постійного здійснення. Особливістю цього дослідження є спроба надати методологічне обґрунтування такому компаративному морфологічно-біографічному філософському дослідженню.

Purpose. The aim of this article is an analysis of the main versions of the biodeterminist tradition of re­solving the issue of the nature of gender identity, as well as identification of the advantages of the new version of biodeterminism, which involves elements of social constructivism. Theoretical basis. Social norms determine the extent to which a person has the right to independently determine his or her gender identity, and even more so, to change his or her body according to such gender concepts. Social norms regulate gender relations in society and direct the gender behavior of individuals. However, social norms do not create either the human body, or those biological laws, according to which it functions. Originality. The biodetermist theories of the gender were analyzed from the position of "week" social constructivism. The role of social norms as a factor of gender self-certification, as well as a factor of control over social interference in the functioning of human corporeality is considered. The role of modern medicine as an increasingly influential institutional means of control over the functioning of human corporeality, and therefore, indirectly, and for the implementation of gender identity self-identification is revealed. Conclusions. According to the "week" social constructivism the gender emerges as an integral result of biological, psychological and social construction. The role of personality in the design of the gender has historically grown, but this role can never exclude the influence of biological and social factors that are increasingly becoming the nature of biological and social technologies. Personality can become a victim of these technologies, but he/she can program them, or at any rate selectively use, combine, or to some extent adjust existing biological and social technologies.

Education reveals itself as an area of priority use of the basic vocabulary of society, and at the same time that is why in the education it is best field to start correcting and refining this vocabulary. The war aims to radically reconsider social values, to abandon unjustified compromises, and the proper way to do this is to correct the names. At one time, with the help of naming, people recorded important characteristics of the world, categorized and classified them, set appropriate markers for vital phenomena and processes. This is reflected, in particular, in the biblical myth of Adam, who gave names to living beings. The Chinese philosopher Confucius had explained and conceptualized the situation of name rectification as a necessary procedure to which society should periodically turn. However, one should not wait until a war or other deep social crisis necessitates the rectification of names – the correction of names should be carried out constantly, as a routine procedure, as an element of the application of critical thinking. However, in contrast to the traditional view of critical thinking, the correction of names also requires faith – to establish those values that are not subject to critical review. In times of war, it is faith in Victory. Correction of names has its bearer – a new generation, whose values were formed by participation in the war. Russia’s current war against Ukraine largely reproduces the value disposition of the Southern Confederate war against the North in the United States in 1861-1865 – important lessons from the war can be learned from this. One of the most important tasks is to properly name evil as evil, to oppose the unanimous public outrage at the desire of the strong to establish themselves at the expense of the weak. The naming of evil as evil opens up the possibility of establishing good as a force, of discovering the economic, political, and military advantages of moral right.

On the example of the activities of the Bielefeld University of Applied Sciences (Fachhochschule des Mittelstands Bielefeld – FHM Bielefeld, Germany) as a key par­ticipant in the UNICOM project, the modern university’s implementation of its Third Mission – its fulfillment of its public purpose and observance of public responsibility – is considered. A comparative analysis of the four missions of a modern university was carried out, thanks to which the necessary relationship between them was re­vealed as an integral prerequisite for the successful functioning and development of a modern university. A modern university implements its Third Mission primar­ily in close interaction with communities and industrial communities – both local (primarily) and quite distant (additionally). At the same time, the university must find a balance between meeting the needs of different social groups, guided both by the principles of social responsibility and the interests of the university and these groups. FHM’s training concept is to be close to practice and compact in the transfer of knowledge. This concept is based on four essential characteristics: application-oriented, profiling, interdisciplinarity and internationalization. Four main organi­zations in the structure of FHM Bielefeld enforce the active networking of people, with the motivation and expertise to enable groundbreaking projects and solutions aimed to strengthen the innovation ecosystem of the city. Applied research and third mission are conceptualized in the steps of preconditions, activities, results and con­sequences. The third mission includes the implementation of a cooperation project with a civil society actor or the implementation of a continuing education program designed together with a company. The close interaction of universities with local communities is primarily aimed at ensuring the interests of university stakeholders from local civil society and should be based on academic virtues and values.

Hryhorii Skovoroda's philosophy is distinguished by a variety of interests and a combination of different genres of the embodiment of philosophical ideas. Skovoroda's philosophical views were reflected in his various life practices in different ways. And yet these different practices harmoniously support each other, ensuring the successful integral self-support of Hryhorii Skovoroda both as a philosopher and as a person. He highly valued the importance of practice for human improvement, but did not develop a special concept of practice of his own. Since Skovoroda himself did not clearly distinguish different types of practices, it is necessary to reconstruct them based on modern ideas about possible philosophical practices. Among the various types of philosophical practices, which are distinguished by modern philosophy and some signs of which can be found in the life and work of Hryhorii Skovoroda, the following were found: practices similar to avoiding metanarratives; practices similar to deconstruction; practices of metaphorization; informational diet practices; improvisation practices; practices of avoiding the effects of the society of the spectacle; spiritual self-reference practices; critical thinking practices; social networking practices. The article attempts a reverse theoretical reconstruction of Hryhorii Skovoroda's philosophical practices. That is, from the standpoint of modern philosophical concepts, the meaning of those life practices that Hryhorii Skovoroda adhered to when he embodied his philosophical views in his actions, mostly without unnecessary declarations, has been partially reconstructed. Skovoroda's practical philosophy was not built by him as a theoretical system, although his life clearly shows the coherence of various life practices. All the practices followed by Hryhorii Skovoroda were fundamentally philosophical – he lived like a philosopher and approached everything like a philosopher, with a philosophical heart and a philosophical head. There were many of these practices, and this article mentions only some of them, namely those that seem significant to us today in the light of the later development of European philosophy – as we know it to this day. It is quite likely that other philosophers of our time, and even more so philosophers of the future, will see in Skovoroda's philosophical life also other various practices.

Despite the fact that there is now a general public agreement in Ukraine regarding the need to oppose the “russian world”, there are quite diverse and sometimes contradictory proposals among Ukrainian citizens regarding the ways to implement such an opposition. In state policy, the main line of implementing such countermeasures is gradually beginning to emerge, however, it is necessary to logically and organizationally substantiate the main stages of its implementation. The essence of opposition to the “russian world” lies in the consistent implementation of decolonization in Ukraine, since it was russia that for centuries carried out the largest and for a long time quite successful project of colonization of Ukraine. The purpose of the article is to clarify the post-colonial situation for Ukraine, and, accordingly, the tasks of decolonization for it as a key direction of counteraction to the “russian world” in Ukraine. The degree of colonization of Ukraine is analyzed on the basis of a comparative analysis with other known histories of colonization in the world. Thanks to this, the degree of applicability of postcolonial studies and the theory of decolonization to modern Ukraine has been clarified. Ukraine repeats many classic features of a post-colonial country, but has every chance to make a significant new contribution to the theory of decolonization – thanks to its success in confronting the russian empire, which is now the russian federation, in its expansionist militarist foreign policy. Decolonization in Ukraine is carried out in three stages, during each of which the necessary institutional changes are successively implemented, each of which makes it impossible to return to the previous stage. Thus, the mirror opposition to russian colonization, the adoption of the best world experience of decolonization, and finally, the development of a self-sufficient Ukrainian world are three stages of successful decolonization in Ukraine, which can become a model for other former colonies.

Education is a broad way to the individual, collective and societal success and independence: it consists of pedagogical efforts, learning and upbringing. All these components are united in educational communication that revealed personal vocation to some job and future profession, on the one hand, and spiritual strategic calling of life. The vocation itself is a challenge for the individual, local community and for the state, because it often requires the effort of all forces and the full revealing of one’s creative potential – to get a good citizen and successful member of community. At the same time, it is through the implementation of his or her vocation that the individual receives the resources and abilities giving him or her the strength and ability to respond to numerous external challenges. To give a proper answer for these challenges personality should find own core, reveals oneself and choose priority values. To get some benefits from job as a vocation it is necessary to find your calling in life – its main, strategic purpose, its intrinsic meaning: our calling gives us goals and our vocation gives us means to achieve these goals. Friedrich Nietzsche called for a genuine academic freedom as only honorable aim for student and researcher and gave a radical critique for the university bureaucracy and academic officialism. Such systematic and total criticism, not as nihilism, but as a component of the systematic search for an authentic vocation and sacred calling, is taught by education, and best of all, by academic education. Independence is not a gift or a trophy, it is a state of searching for one's own authenticity and a sense of pleasure in the struggle for it. Therefore, independence can and should be both personal and common – because human is always no less a social being in unity with others than in gaining his or her own autonomy through others.

Scientometrics, as a rule, is considered in details – the more accurate and ex­pressive the detailing, the more effective is the accounting of scientific research: the measurement of quantitative parameters of the results of scientific activity is aimed at improving the quality of scientific communication and, ultimately, the progress of science. This led to the transition from usual bibliometrics to sciento­metrics, and later to other more sophisticated forms of accounting for scientific activity, which can be divided into infometrics and altmetrics. Infometrics and its modifications take into account everything that could be formalized, while altmetrics seeks to include qualitative parameters in the realm of quantitative measurements. In this article, attention is focused precisely on the analysis of the relationship between quantitative methods and quantitative indicators of scien­tific activity with the progress of science thanks to a comparative assessment of bibliometrics, scientific metrics and infometrics from philosophical positions. A way out of the problematic situations in which attempts to provide a quantita­tive description of the quality of scientific activity inevitably fall, should be sought beyond the quantitative methods themselves – in the identification of their ulti­mate goal. Such a goal is the development of humanity through the progress of science. The UN program “Transforming Our World: Agenda 2030 for Sustainable Development” offers a systematic vision of ways to accomplish this task, which, in particular, sets the goal of achieving equal development opportunities for every person. Bibliometrics, scientometrics and infometrics contribute to overcoming many types of social inequality – provided that people are actively involved in sci­entific activity: personal scientific achievements level out property, gender, reli­gious, ethnic and many other types of social inequality and give every participant of scientific research access to a public career and personal development. The development of each person on a rational basis is the ultimate goal of science, which is the basis of the philosophy of the strategy of global sustainable develop­ment of Mankind.

This paper presents an interview with Pádraig Hogan – a prominent Irish educator and researcher in the field of pedagogy, well-known in the European Union and beyond it. This interview is an echo of discussions at an International Conference – The 9th Congress of the Philosophy of Education Society of Poland “Education and the State” on September 24-26 2001 in Krakow, organized by the Institute of Pedagogy at the Jagiellonian University, the B. F. Trentowsky Society of Philosophical Pedagogy, the Polish Philosophical Society and other authorities. Pádraig Hogan opened this Congress with a report “Uncovering Education as a Practice in its Own Right”. Pádraig Hogan is a Professor-Emeritus of the National University of Ireland Maynooth. He has a keen research interest in the quality of educational experience and in what makes learning environments conducive to fruitful learning. Now he is an active participant in several international scientific-educational researches. For a long period he was leader of the research and development programme ‘Teaching and Learning for the 21st Century’, a schools-university initiative. His books include The Custody and Courtship of Experience: Western Education in Philosophical Perspective ; The New Significance of Learning: Imagination’s Heartwork ; Towards a better Future: A Review of the Irish School System. To date he has published over 130 research items, including books, journal articles, book chapters and commissioned pieces. This interview give answers on the questions about topicality of personal education, issues of educational experience, cognitive and emotional aspects of the communication of teacher and students, perspectives and limits of educational hermeneutics and the best maintenance of educational traditions.

The article is devoted to the analysis of the special place of language creation and the estrangement of language in literary and professional translation. The research methodology is determined by the search for a balance between the approach to the internal form in Oleksadr Potebnia’s school and to the external form in literary formalism. To make translation a solid foundation for education, it must be correct. The reliability of translation should be based on adequate translation practices, which are determined by following the correct principles of handling the language of translation. Hermeneutics focuses on the language of the original text, revealing its hidden meanings and alternative interpretations. Instead, professional translation also takes into account the creative potential of the language of translation. If in previous times the translator was a servant of the author of the original, then in the age of postmodern and intertextuality the translation sometimes turns into a kind of quest for the reader, and even an experienced consumer of translation does not always manage to unravel the translation idea and reproduce the author's original text intention. All this raises the question of the admissibility of language searches – language creation, estrangement of language, etc. – in translation. The translator inevitably appears as another author, which must, however, be minimally tangible to the reader. Only as an exception, the merit of a good translator is language creation, but where it is really needed: the translator have to be a language creator – at least not worse than the author of the original text. Often the translator acts as a co-creator of the native language – because it is through him that foreign words, artistic images, new language themes and language forms usually come into the language. This is especially evident in the translation of poetic works. Renaissance and Baroque give classic examples of active work of translators as creators of the language. In Ukrainian history, such features were generously endowed with the Ukrainian avant-garde of the early twentieth century.

The article is devoted to identifying the potential of using the results of the study of non-discursive social practices to understand the behavioral basis for the possible practical use of social theories. The example of the field of education focuses on the distinction between cognitive, affective and psychomotor dimensions of social communication. Assumptions have been made about the underestimation of the affective, and especially the psychomotor realm, to identify the resource and limits of discursive practices. Classical studies in educational psychology, primarily the works of Benjamin Bloom, David Krathwohl, Anita Harrow and their followers, are involved in philosophical analysis as its object. Educational practices are bodily practices no less than discursive ones. However, it is impossible to reduce these practices to the entering either to the self-sufficient universe of the text or into the self-sufficient universe of the body. The realm of the emotional serves as a link between the bodily and the cognitive, and applying to the emotional experience of values can be the best way to consolidate both bodily and cognitive practices. One of the important conclusions is the recognition not only of the relative autonomy of the cognitive, affective and psychomotor realms in the theoretical aspect, but also the identification of their practical interdependence. The sphere of education appears as a model for observing how a person masters the levels and, parallel and mutually determined, dimensions of the pyramids of the development of personal abilities. Achieving perfection by a person in one dimension is impossible without the simultaneous development of his abilities in the other two. Discourse appears for the person as a situation in which he/she experiences the integral result of the development of his/her abilities in all three dimensions — cognitive, affective and psychomotor.

Статтю присвячено аналізу філософських аспектів визначення методології історичного дослідження сфери освіти. Проаналізовано поняття наукового факту, історичного факту, методологічні умови визначення наукових фактів, особливості визначення історичних фактів. Виявлено принципове значення визначення концепції дослідження, зокрема історичної концепції для встановлення фактів. Визначено тенденційність у здійсненні наукового дослідження, яка виникає, якщо у дослідженні на догоду певним ціннісним запитам починають викривляти, обмежувати або взагалі усувати вимоги до наукової обґрунтованості самого дослідження та його результатів. Виявлено роль філософії у виробленні контрфактичної позиції у пізнанні загалом і пізнання сфери освіти, зокрема. Філософія освіти сприяє успішності створення дослідницької програми історії освіти, але вона ж критично залежна від останньої у оцінці історичних подій. Специфічним завданням філософії освіти, яке залишається не лише недоступним, а й забороненим для історії освіти, є встановлення контрфактичних концептів творення нового типу освіти: те, чого ще не існувало, знаходиться за межами компетенції історії.

Ecological approach gives new meaning to the original concept of economic rationality that was created by representatives of the Ukrainian school of physical economy – Serhii Podolinskyi (1850-1891), Volodymyr Vernadskyi (1863-1945) and Mykola Rudenko (1920-2004). It propose a theory of the sustainable development of mankind, which included an original version of thermodynamics, in which labor energy is the result of the transformation of solar energy. Humanity is gradually taking control of the changes in the balance of energy exchange between humanity and the rest of nature, and physical economics is a tool for discovering the limits of such control. The cycles of global energy transformation include cosmic, biological, social and spiritual stages, and the economy acts as the material basis and the place of concentration of these transformations. The threat of technogenic self-destruction of humanity actualizes the need to establish a dynamic and harmonious self-reproduction by humanity of these cycles.

While philosophers have been studying the phenomenon of tolerance for quite a long time and fruitfully, cancel culture has aroused philosophical interest relatively recently. The article reveals the essential connection between the need to make exceptions to the tolerance guideline in order to achieve social justice and the appeal to the cancel culture as inherent in a modern democratic society, in which there are developed information and communication technologies and the corresponding power of influence of social networks. The ethical and social positions of both those who support the cancel culture and those against whom it is directed are analyzed. The need for an involved study of the situation of oppressed social groups is specified in order to achieve an epistemological position sufficient for adequate ethical judgments regarding the parties to the conflict in the situation of cancellation. It is revealed that the partial success of identity politics is due to the fact that it begins to use the cancel culture to stigmatize opponents and apply the principle of toxicity to those who are not direct perpetrators of a gross violation of social justice. It is proven that the cancel culture can excessively exceed the limits of tolerance and in this case cause a counter-reaction with the demand to cancel those who abuse the cancel culture. It is argued that within the framework of its justified and adequate application, not only does cancel culture act as an effective tool for restoring social justice, it is also capable of generating socially beneficial collective ecstatic states and facilitating the creation of constructive, emotionally rich shared experiences. There is noted that the cancel culture as a joint proactive public position contributes to the development of civil society and needs its institutionalization for its further normalization.